quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
at the same time	202
in the case of	122
on the other hand	121
one and the same	109
in so far as	105
for the purpose of	104
in regard to the	88
as well as the	83
with a view to	82
for the sake of	81
in the first place	68
the death of sokrates	68
into the mouth of	65
false persuasion of knowledge	65
as well as in	64
the nature of the	63
is said to have	57
on the part of	56
after the death of	55
that is to say	54
there can be no	54
in the same way	54
of the platonic dialogues	53
that there is no	52
the world of sense	52
one of the most	51
is not to be	50
is one of the	49
by sokrates in the	48
the doctrine of the	47
we read in the	47
immortality of the soul	47
as well as of	47
the one and the	47
he does not know	47
as well as to	46
as if it were	46
of good and evil	45
the treatise de legibus	45
of sokrates in the	44
the close of the	43
me n ga r	43
it is not the	43
is the same as	43
to be found in	42
of plato and aristotle	41
so far as it	41
the theory of ideas	41
under the name of	41
the way in which	41
to a certain extent	39
the immortality of the	39
in reference to the	39
it is to be	38
but it is not	38
that it is not	37
the manner in which	37
which of the two	36
for the most part	36
the same as that	36
the beginning of the	35
that which is not	35
in the form of	35
a part of the	35
sokrates in the protagoras	35
the idea of the	34
the case of the	34
which we read in	34
one or other of	34
as well as by	34
so far as they	33
the existence of the	33
as a matter of	32
at the time when	32
in the platonic apology	32
in the way of	32
in the history of	32
at the close of	32
in a state of	31
the character of the	31
the end of the	31
for the first time	31
the world of ideas	31
by plato in the	31
no such thing as	30
we do not know	30
in which it is	30
of the nature of	30
at the end of	30
on the one hand	30
but he does not	30
by the platonic sokrates	30
one and the other	29
in the minds of	28
in the mind of	28
we shall see that	28
the platonic sokrates in	28
the same with itself	28
the history of philosophy	28
in the xenophontic memorabilia	28
this is the same	28
in the same manner	28
it ought to be	28
one to the other	28
the false persuasion of	28
is to be found	28
it is impossible to	27
of that which is	27
one or the other	27
seems to have been	27
that he does not	27
to be able to	27
i do not think	27
i do not know	27
as far as we	27
the part of the	27
well as in the	27
the conversation of sokrates	26
the knowledge of the	26
of the two is	26
the name of the	26
that he did not	26
a view to the	26
there is no such	26
it is true that	25
of the four elements	25
i have already observed	25
the just man is	25
puts into the mouth	25
the point of view	25
more or less of	25
as much as possible	25
is the measure of	25
and at the same	25
of the human mind	25
is the cause of	25
far as we can	25
if we are to	25
the first of these	25
as one of the	24
is that which is	24
be found in the	24
is not the same	24
the mind of the	24
sokrates in the gorgias	24
of plato in the	24
in the world of	24
it appears to me	24
far as it is	24
measure of all things	24
platonic sokrates in the	24
in one of the	24
of the same age	24
ought not to be	23
as if they were	23
in relation to the	23
he is said to	23
the work of plato	23
the measure of all	23
said to have been	23
are said to be	23
the doctrine of protagoras	22
as i have already	22
in the time of	22
in the treatise de	22
the idea of good	22
the good and the	22
do not know what	22
put into the mouth	22
in the course of	21
the use of the	21
with that of the	21
to be regarded as	21
the meaning of the	21
in order that the	21
under the influence of	21
at the beginning of	21
the mouth of sokrates	21
that this is the	21
the one or the	20
the happiness of the	20
neither good nor evil	20
the minds of the	20
you do not know	20
on the subject of	20
the dialogues of search	20
the sokrates of the	20
and that which is	20
in the days of	20
in harmony with the	20
tells us that the	20
to a certain point	20
not the same as	20
to say that the	20
is said to be	20
persons of the dialogue	20
up to a certain	20
laid down by sokrates	20
the one is not	20
the mind of plato	20
to that of the	20
is no such thing	20
that the just man	20
that he is not	20
of the treatise de	19
in the nature of	19
are not to be	19
appears to have been	19
at the age of	19
he seems to have	19
toi s lo gois	19
during the lifetime of	19
of his own mind	19
of the idea of	19
the purpose of the	19
if there be any	19
pleasures and pains of	19
so far as to	19
appears to me to	19
how are we to	19
book of the republic	19
we must remember that	19
it is plain that	19
it would be a	19
the first book of	19
as it is in	19
the judgment of the	19
each of them is	19
the authority of the	19
the facts of sense	19
it is in this	19
the cause of the	19
of the platonic sokrates	19
by reason of its	19
on the ground of	18
in the presence of	18
what do you mean	18
in his own name	18
of the one and	18
the life of the	18
different points of view	18
nothing to do with	18
same as that which	18
for its own sake	18
in the name of	18
and this is the	18
if one is not	18
in the hands of	18
that there is a	18
the first of the	18
any one of them	18
the essence of the	18
the centre of the	18
it is the same	18
of pleasures and pains	18
conversation of sokrates with	18
it is in the	18
what we read in	18
is or is not	18
that it is a	18
of the existence of	18
be true or false	18
so far as the	18
other than the one	18
but this is not	18
that there can be	18
do not agree with	18
could not have been	17
it is not a	17
they do not know	17
in the first instance	17
before the death of	17
that there must be	17
the art of the	17
in respect to the	17
man is the measure	17
as well as for	17
it is not true	17
a matter of fact	17
in the republic and	17
the eleate in the	17
the rest of the	17
same as that of	17
sokrates is made to	17
that it is the	17
to the love of	17
so far as we	17
part of the dialogue	17
the genuineness of the	17
of the just man	17
of the doctrine of	17
in the sense of	17
of the alexandrine library	17
what is meant by	17
to be in the	16
my history of greece	16
in such a way	16
this point of view	16
the first and second	16
we must recollect that	16
of which it is	16
in the process of	16
is declared to be	16
one of the two	16
of pleasure and pain	16
it is one of	16
of the being of	16
we have seen that	16
come down to us	16
is the object of	16
of the philosophy of	16
with reference to the	16
it is in itself	16
to the idea of	16
from the fact that	16
other companions of sokrates	16
in the use of	16
he tells us that	16
as a means of	16
difference between the two	16
well as of the	16
in the platonic dialogues	16
so far as i	16
sense of the word	16
the pleasure of the	16
is a sort of	16
the one which is	16
to that which is	16
that which we read	15
the memorabilia of xenophon	15
what he does not	15
point of view of	15
are to be found	15
if the one is	15
this is not the	15
the rotations of the	15
by the name of	15
the pleasures and pains	15
to the doctrine of	15
the same with the	15
as in the case	15
the works of plato	15
both the one and	15
in his commentary on	15
and that it is	15
the opinion of the	15
the form of a	15
but i do not	15
the man who is	15
the first part of	15
that there are some	15
i do not agree	15
far as we know	15
at variance with the	15
the time when he	15
those who do not	15
the origin of the	15
so far forth as	15
the object of the	15
the condition of the	15
the analogy of the	15
so as to be	15
pro s tou s	15
when we come to	15
his commentary on the	15
manner in which the	15
the good of the	15
by the fact that	15
to me to be	15
was a man of	15
a portion of the	15
in the opinion of	15
idea of the good	15
in the art of	15
to a great degree	14
as well as with	14
than any one else	14
the one and many	14
the greatest of all	14
the mouth of the	14
in the character of	14
both of them are	14
the difference between the	14
the time of plato	14
at the time of	14
know what virtue is	14
there is nothing in	14
n toi s lo	14
of the life of	14
happiness of the just	14
both like and unlike	14
in his own mind	14
that they do not	14
from time to time	14
they are to be	14
present in a subject	14
i will tell you	14
the distinction between the	14
the principle of the	14
is a part of	14
as that of the	14
the lifetime of sokrates	14
i have already remarked	14
of sokrates and plato	14
an end in itself	14
in the eyes of	14
of variation of degree	14
to show that the	14
the platonic theory of	14
this is the only	14
the definition of the	14
but it does not	14
the function of the	14
but in regard to	14
we are told that	14
itself and the others	14
is the contrary of	14
to which it is	14
in the first book	14
though he does not	14
of the world of	14
the name of sokrates	14
the one will be	14
if a man has	14
so as to make	14
there could be no	14
as that which is	14
the same in all	14
the pleasures of the	14
the doctrine of sokrates	14
it could not be	14
is not the case	14
which i do not	14
he is not a	13
the cause of all	13
in spite of the	13
this portion of the	13
genuine works of plato	13
on the point of	13
the case may be	13
in favour of the	13
the same to all	13
i say unto you	13
so far as he	13
what is just and	13
as far as it	13
and that of the	13
the first half of	13
be said to be	13
which the platonic sokrates	13
in consequence of the	13
as if he were	13
as i was saying	13
we turn to the	13
existence of the soul	13
it does not follow	13
of the works of	13
brought to bear upon	13
do not think that	13
to the theory of	13
he did not know	13
laid down by the	13
of the rational soul	13
the man who has	13
but that which is	13
sokrates in the platonic	13
close of the dialogue	13
we find in the	13
the theory of the	13
science of good and	13
tou s lo gous	13
that plato did not	13
by the xenophontic sokrates	13
first of these two	13
distinction between the two	13
the dialogues of plato	13
in one and the	13
it is not merely	13
to have been a	13
the fact that he	13
as it ought to	13
and i think that	13
one that is not	13
one which is not	13
set forth in the	13
the members of the	13
we have already seen	13
in his own way	13
the right of the	13
a certain measure of	13
as well as a	13
as well as from	13
as compared with the	13
of his own ignorance	13
the language of plato	13
it is not necessary	13
purpose of the dialogue	13
there must be a	13
which he does not	13
the one that is	13
of the theory of	13
the one to the	13
that the soul is	13
is the same with	13
the truth of the	13
by aristotle in the	12
the foundation of the	12
to n lo gon	12
to be the same	12
in the life of	12
the parts of the	12
the founder of the	12
self as a whole	12
in the language of	12
finding out of reality	12
at the expense of	12
will be found in	12
is an end in	12
the just man will	12
the influence of the	12
reason of its consequences	12
it is only the	12
conversation between sokrates and	12
far as i can	12
the last half of	12
de n ga r	12
the other companions of	12
to have been the	12
in the same place	12
others than the one	12
older and younger than	12
for the production of	12
the beauty of the	12
it is thus that	12
any one of the	12
than that which is	12
on the authority of	12
when we read the	12
is at the same	12
one and the others	12
in the alexandrine library	12
to the end of	12
with that which is	12
we know that the	12
the love of the	12
it is not to	12
by plato and aristotle	12
the argument of sokrates	12
to have been composed	12
the existence of a	12
that this is not	12
in the view of	12
to the mind of	12
of that which he	12
that if a man	12
that they are not	12
for the same reason	12
that it cannot be	12
meaning of the word	12
what do you say	12
which it is the	12
in the scale of	12
of the xenophontic sokrates	12
of which they are	12
which we find in	12
is the knowledge of	12
if he does not	12
but there is no	12
the fact that the	12
that false persuasion of	12
of the platonic critics	12
in which they are	12
as well as his	12
the self as a	12
as if he had	12
was the first to	12
here given by plato	12
the interests of the	12
in the beginning of	12
of the immortality of	12
far as they are	12
plato puts into the	12
is different from the	12
be the work of	12
and in the same	12
to his edition of	12
as the case may	12
order of the dialogues	12
terrible and not terrible	12
the search for truth	12
is a matter of	12
the pleasurable and the	12
which ought to be	12
the authenticity of the	12
appears to be the	11
of the platonic republic	11
that there is nothing	11
that there may be	11
answer to the question	11
that the one is	11
of admitting contrary qualities	11
the platonic dialogues of	11
at a time when	11
it is remarkable that	11
the character of a	11
a man who has	11
he then proceeds to	11
last half of the	11
there would be no	11
that all things are	11
platonic dialogues of search	11
or other of these	11
just man is happy	11
are not the same	11
that it must be	11
the movements of the	11
is the business of	11
to n bi on	11
in this way that	11
at one and the	11
the description of the	11
of things terrible and	11
is predicated of the	11
the history of the	11
the idea of whiteness	11
it is certain that	11
the knowledge of good	11
each of the three	11
he would not have	11
si unum non est	11
way in which the	11
is the meaning of	11
a knowledge of the	11
the first principle of	11
he would have been	11
in other platonic dialogues	11
neither more nor less	11
one or a few	11
be a part of	11
a matter of course	11
what is common to	11
the only way of	11
in which he is	11
form or idea of	11
the reality of the	11
the science of good	11
admit of variation of	11
not to be found	11
the contrast between the	11
the just and the	11
the sum total of	11
we may see by	11
we may be sure	11
the composition of the	11
under the guidance of	11
is the same in	11
his edition of the	11
from one to the	11
for it is not	11
in relation to itself	11
one and the many	11
of the individual man	11
he at the same	11
do not know how	11
we do not mean	11
of one and the	11
seem to have been	11
that i do not	11
is the same thing	11
the soul or mind	11
though i do not	11
the soul of the	11
as distinguished from the	11
of the art of	11
if you do not	11
many of the platonic	11
of the peloponnesian war	11
there is no other	11
are said to have	11
have already observed that	11
the sense of the	11
older or younger than	11
is just as much	11
if we turn to	11
or other of the	11
the doctrine of ideas	11
the same way as	11
inasmuch as it is	11
the state of the	11
that which is in	11
in the manner of	11
in the spirit of	11
we may remark that	11
the nature of piety	11
laid down in the	11
platonic theory of ideas	11
in virtue of which	11
cannot be said to	11
be the same with	11
there is nothing to	11
of the wise man	11
the sake of the	11
appears to me that	11
the author of the	11
it is better to	11
of the soul is	11
the same age with	11
if we look at	11
be regarded as a	11
he declares to be	11
laid down by plato	11
to prove that the	11
do you think that	11
the business of the	11
greater or less than	11
inspiration from the gods	11
first book of the	11
may or may not	11
the form of the	11
are called upon to	11
any one of these	11
had in his mind	11
are both of them	11
it is possible to	11
and it is the	11
and the world of	11
we are called upon	11
things terrible and not	11
with the doctrine of	11
first half of the	10
we look at the	10
between the two is	10
in the first part	10
of the present day	10
which is dear to	10
to be capable of	10
of glaukon and adeimantus	10
i do not see	10
to which they are	10
of which he is	10
of the origin of	10
and this means that	10
than that of the	10
i think that the	10
between gods and men	10
that the earth is	10
what is it that	10
he is about to	10
of the parts of	10
the same is true	10
the art of rhetoric	10
the end to be	10
members of the same	10
platonic point of view	10
an infinite number of	10
emotions and the will	10
the same as saying	10
what is good and	10
the second of the	10
he says that the	10
the same time the	10
as we may see	10
in the dialogues of	10
or may not be	10
the subject of the	10
in saying that the	10
in the light of	10
either the one or	10
on the ground that	10
we come to the	10
and the other false	10
dear to the gods	10
i do not concur	10
we shall find that	10
what is the common	10
is the opposite of	10
it can only be	10
the government of the	10
is the only one	10
that it was the	10
a large proportion of	10
in the platonic republic	10
we can make out	10
true and the other	10
i have endeavoured to	10
we say that the	10
in the words of	10
while at the same	10
but also of the	10
if he had been	10
because it partakes of	10
of the same kind	10
is found in the	10
between sokrates and the	10
the perfection of the	10
he goes on to	10
as a portion of	10
what the good is	10
any of the other	10
a certain number of	10
the best of all	10
say that it is	10
the problem of the	10
not be able to	10
the form or idea	10
in the same sense	10
on the other side	10
in one of his	10
the others than the	10
part of the whole	10
just as much as	10
the doctrine of parmenides	10
to say that he	10
the opening of the	10
a greater or less	10
that the form is	10
solution of the problem	10
pleasurable and the good	10
but they are not	10
in the human mind	10
one or more of	10
the main purpose of	10
it must be a	10
knowledge is sensible perception	10
tau ta me n	10
that the absolute is	10
capable of admitting contrary	10
whether virtue is teachable	10
the second and third	10
the death of the	10
to the attainment of	10
by plato and xenophon	10
that both of them	10
as a condition of	10
that it should be	10
and the same thing	10
of true and false	10
in place of the	10
it is easy to	10
the formation of the	10
in the face of	10
in the dialogue called	10
if it were a	10
for that which is	10
in the service of	10
of the sun and	10
that the man who	10
compared with that of	10
the same thing as	10
would not have been	10
the friends of forms	10
to the works of	10
with those of the	10
but it is the	10
the express purpose of	10
but there is nothing	10
the finding out of	10
in a mean between	10
between ens and non	10
in this way the	10
by prayer and sacrifice	10
and the other companions	10
on the side of	10
before the time of	10
the hypothesis of the	10
i do not understand	10
what is called the	10
a point of view	10
n toi s a	10
as we can judge	10
well as from the	10
parts of the body	10
he ought to have	10
of plato in his	10
you say that the	10
one of them is	10
what has been said	10
we thus see that	10
by reason of their	10
in the mouth of	10
not know how to	10
the republic of plato	10
the fear of death	10
that it was not	10
does not follow that	10
this part of the	9
we ought not to	9
and so on ad	9
is here made to	9
be both like and	9
the society of sokrates	9
a n me n	9
use the phrase of	9
in a remarkable passage	9
to do the same	9
to the world of	9
the second book of	9
there must be an	9
than those who do	9
was a native of	9
that they are the	9
at the battle of	9
against the false persuasion	9
as we know it	9
of the state is	9
is at once the	9
as contrasted with the	9
will be sure to	9
for a man to	9
that no man can	9
is not easy to	9
was one of the	9
is proved by the	9
in the midst of	9
in his old age	9
that a man is	9
to the level of	9
in the xenophontic dialogue	9
the republic and the	9
to do with the	9
is the ground of	9
the works of the	9
when we say that	9
on the one side	9
said to be such	9
love of the beautiful	9
to be carried on	9
the argument of the	9
mean to say that	9
as well as that	9
forms admit of intercommunion	9
the scale of being	9
i do not mean	9
by reason of the	9
that which is neither	9
for it is the	9
of my history of	9
in his own person	9
remarks on the dialogue	9
the language of the	9
does not know what	9
the virtue of a	9
i have already said	9
over and above the	9
so on ad infinitum	9
in his note on	9
for there is no	9
all of them are	9
there is such a	9
pa nta tau ta	9
is dear to the	9
genuine work of plato	9
of the self as	9
to the same purpose	9
for the benefit of	9
is common to all	9
authority of the alexandrine	9
one of the many	9
another passage of the	9
as little as possible	9
the doctrine of herakleitus	9
it is the only	9
it will not be	9
to the just agent	9
how do you mean	9
the relation of the	9
to be the work	9
know what it is	9
from the point of	9
in its own nature	9
the sole end of	9
different point of view	9
but we do not	9
so long as the	9
in the person of	9
it is different from	9
sokrates in the republic	9
in virtue of the	9
good and evil generally	9
it must not be	9
the philosophy of the	9
of sight and hearing	9
that justice is a	9
in the second place	9
books of the republic	9
out of the reach	9
to say that a	9
of the two dialogues	9
the principle of form	9
that he will be	9
commonwealth and the individual	9
question put by sokrates	9
the idea of beauty	9
may see by the	9
that there was no	9
given by sokrates of	9
not that which is	9
the commencement of the	9
to the happiness of	9
nor is there any	9
which they do not	9
if i am not	9
in the theory of	9
the life of a	9
and there is no	9
different kinds of matter	9
the mind of a	9
as a part of	9
theory of ideas is	9
that he should have	9
of which i have	9
the platonic sokrates is	9
of the general public	9
regal or political art	9
a state in which	9
i think that you	9
that it will be	9
the discourse of protagoras	9
i think that i	9
on its own account	9
the position of the	9
when he comes to	9
when we speak of	9
the union of the	9
that we do not	9
not a part of	9
greater or less degree	9
to that of plato	9
the source of all	9
the manner of the	9
the essence of things	9
is and is not	9
to use the phrase	9
of arithmetic and geometry	9
is just and unjust	9
better than those who	9
which i have just	9
which is to be	9
of the platonic writings	9
at the head of	9
is the nature of	9
the same as what	9
the offspring of the	9
motion is different from	9
is not at all	9
well as to the	9
in many of the	9
of the platonic ideas	9
the body of the	9
say that a man	9
the restoration of the	9
to which of the	9
with the world of	9
the life of plato	9
in the middle of	9
if it were not	9
there is no reason	9
of generation and destruction	9
of plato in this	9
the time of the	9
after the manner of	9
to sokrates in the	9
the relations of the	9
reasoning of sokrates in	9
the greater part of	9
other than the others	9
the same doctrine as	9
one point of view	9
one nor the other	9
is nothing in the	9
ground for believing that	9
the trial of sokrates	9
the senses and the	9
i should like to	9
the body and the	9
which he professes to	9
there is only one	9
the battle of delium	9
decree of the city	9
the character of sokrates	9
the best and most	9
of the truth of	9
he believes to be	9
worked out by plato	9
because it is holy	9
of the reach of	9
carried on by sokrates	9
between the philosopher and	9
the rotation of the	9
do not belong to	9
his own individual reason	9
but this is a	9
loved by the gods	9
a passage in the	9
in more than one	9
first part of the	9
the philosopher and the	9
sense of the words	9
from those of the	8
the discourse of lysias	8
is advantageous to the	8
as a branch of	8
then the one will	8
sokrates in the apology	8
that which is dear	8
and this is what	8
of truth and falsehood	8
of the varieties of	8
how do we know	8
which is the same	8
which plato puts into	8
in common with other	8
not merely in the	8
union of the two	8
very different from the	8
as far as possible	8
this is a remarkable	8
it is said that	8
as far as our	8
it is not possible	8
that he was a	8
does not seem to	8
that all of them	8
participate in the ideas	8
may be sure that	8
purpose of plato in	8
that there was a	8
under the stimulus of	8
it is evident that	8
in a certain way	8
a certain amount of	8
good and the beautiful	8
s te kai a	8
each of the two	8
and that there is	8
of the human race	8
there is no one	8
to the case of	8
to set forth the	8
when a man is	8
to be in a	8
one who does not	8
as i have before	8
that you do not	8
half of the dialogue	8
is not that which	8
are among the most	8
it must be remembered	8
is to be remembered	8
the mouth of parmenides	8
the two sophists in	8
for a long time	8
with more or less	8
in the estimation of	8
the spirit of the	8
who do not know	8
the words of the	8
is the theory of	8
has nothing to do	8
except in so far	8
different from that which	8
what ought to be	8
the end of all	8
he declares that the	8
do you mean by	8
of a thing is	8
in the sense which	8
his theory of the	8
is the only way	8
and character of the	8
the infinite or indeterminate	8
the course of the	8
it will be found	8
to n nou n	8
when i come to	8
the reasoning of sokrates	8
of piety and impiety	8
at the cost of	8
does not mean that	8
the light of the	8
as far as i	8
we see that the	8
the winds of air	8
the regal or political	8
it will be seen	8
is the sort of	8
in some of the	8
in common with the	8
with the exception of	8
most of the platonic	8
and is said to	8
of gods and men	8
years of his life	8
the comparison of the	8
is one and the	8
the evidence of sense	8
the same time that	8
of body and mind	8
is founded upon the	8
that there could be	8
a measure to himself	8
what it is that	8
the objects of sense	8
in motion and at	8
it is for the	8
to the intelligible world	8
it would have been	8
of the sensible world	8
in their own nature	8
motion and at rest	8
knowledge of the ideas	8
the nature of man	8
the effect of the	8
as we shall see	8
of the protagorean formula	8
know how to use	8
the shores of light	8
of those who have	8
the circle of the	8
it is clear that	8
of the platonic and	8
of the platonic compositions	8
the nature of things	8
the works of demokritus	8
the same thing is	8
such a way as	8
the spartan and kretan	8
that the purpose of	8
here laid down by	8
but i see no	8
training of the guardians	8
to him by the	8
mistake of supposing that	8
second book of the	8
no one has ever	8
to make out a	8
like that of the	8
it would not have	8
to be taken as	8
the natural state of	8
and both of them	8
the whole of the	8
with reference to which	8
the doctrines of the	8
so they are to	8
the quality of vision	8
and the one is	8
the works of aristotle	8
there is no ground	8
there is not a	8
seems to imply that	8
far as it goes	8
of subject and object	8
it is a mere	8
the same kind of	8
the defence of the	8
is at variance with	8
from the love of	8
to the judgment of	8
have come down to	8
what is the meaning	8
to the present day	8
to deal with the	8
be in the same	8
to be such and	8
the order of the	8
not to be the	8
the conception of the	8
so it is with	8
is concerned with the	8
the good and beautiful	8
the expense of the	8
for the use of	8
be such and such	8
the sophist and the	8
that each of these	8
the intervention of the	8
a specimen of the	8
sole end of life	8
shall see that the	8
the commonwealth and the	8
the unjust man is	8
the purity of the	8
way in which plato	8
the process of search	8
is not possible to	8
a description of the	8
to be considered as	8
reference to something else	8
nor any one else	8
of the fact that	8
doctrine of sokrates in	8
the question of the	8
is the principle of	8
in the same treatise	8
time when he composed	8
of the platonic commonwealth	8
and more powerful than	8
the name of a	8
the exigencies of the	8
by the two sophists	8
nothing can be more	8
to the exclusion of	8
upon the theory of	8
agency of the gods	8
but there is a	8
in the place of	8
is different from ens	8
hope that you will	8
the last of the	8
in its application to	8
upon the doctrine of	8
things as they are	8
the primal germs of	8
as that which plato	8
upon him by the	8
to the nature of	8
by means of the	8
the fourth and fifth	8
in this point of	8
may be compared with	8
to be the truth	8
in the absence of	8
is by no means	8
from that of the	8
and the cause of	8
that the unjust man	8
of it as a	8
his theory of ideas	8
they are the only	8
true in the sense	8
the sixth and seventh	8
a different point of	8
first of the two	8
those who do wrong	8
those who held the	8
has in common with	8
in the contemplation of	8
if there had been	8
he did not mean	8
present to his mind	8
the companions of sokrates	8
this is not true	8
the service of the	8
the testimony of aristotle	8
in order that i	8
if we do not	8
as well as others	8
can be no doubt	8
in the platonic age	8
man is he who	8
much the same as	8
which we do not	8
the things which are	8
what we mean by	8
s tou s a	8
does not appear to	8
to speak the truth	8
is due to the	8
than to suffer wrong	8
that he ought to	8
that they are all	8
one of the dialogues	8
supposed to have been	8
state in which the	8
the one wise man	8
tou s ne ous	8
it seems to me	8
can be said to	8
of belief and disbelief	8
each of the four	8
the second part of	8
order that i may	8
by plato of the	8
partake of the one	8
it to be a	8
the common property of	8
of ethics and politics	8
be the cause of	8
the name of plato	8
of which we are	8
they ought to be	8
will be found to	8
restoration of the democracy	8
it follows that the	8
that knowledge is sensible	8
it would not be	8
never in the same	8
against the theory of	8
which there is no	8
how can there be	8
a dialogue of search	8
to the gods is	8
to the study of	8
parts of the soul	8
was born about b	8
plato in the gorgias	8
from that which is	8
as a sort of	8
is the only good	8
that they may be	8
the spirit of plato	8
of one of the	8
n ga r e	8
more or less in	8
that there is an	8
as they are in	8
in spite of all	8
function of the copula	8
he is made to	8
love is of the	8
the feelings of the	8
in a certain sense	8
that the gods are	8
is supposed to be	8
the sum of the	8
it is possible that	8
all men are lovers	7
it will be in	7
an account of the	7
passage of the republic	7
as those of the	7
but according to the	7
part of the platonic	7
sokrates is represented as	7
in this very dialogue	7
and on the same	7
the case of a	7
world of sense and	7
by saying that the	7
treatise de sophisticis elenchis	7
there must also be	7
we are not to	7
of the hellenic world	7
that which it is	7
that the wise man	7
the interest of the	7
in regard to all	7
be predicated of the	7
islands of the blest	7
there be any one	7
it is not easy	7
proved by the fact	7
the platonic and aristotelian	7
does not at all	7
a good deal of	7
a series of questions	7
is of opinion that	7
the canon of thrasyllus	7
he was the first	7
short question and answer	7
i do not admit	7
in one or other	7
the same time he	7
a way as to	7
one as well as	7
reciprocity of need and	7
the law of nature	7
the attainment of good	7
in the judgment of	7
that you know what	7
of all the four	7
the sentiment of the	7
as good as possible	7
plato in other dialogues	7
is the man who	7
the place of the	7
do you mean that	7
younger than the others	7
to the function of	7
of the dialogue is	7
the hypothesis of a	7
the greatest number of	7
which we have seen	7
the idea of an	7
of such a nature	7
i thought that i	7
the name of protagoras	7
the being of the	7
from speech and music	7
the proper way of	7
kai toi s a	7
the antithesis between the	7
the explanation of the	7
greater and less than	7
it is that the	7
is good for the	7
belief in the gods	7
them as well as	7
which he declares to	7
the platonic ideas or	7
between rhetoric and dialectic	7
nothing more than a	7
to n theo n	7
with the view of	7
some of the platonic	7
the same as the	7
of any one of	7
the application of this	7
in the former case	7
the fact of sense	7
of the good and	7
nature of the world	7
if there were no	7
the like is true	7
of the kosmos and	7
one man and another	7
it must be in	7
this is the way	7
may be regarded as	7
about just and unjust	7
in the relation of	7
the actualities of life	7
of the special arts	7
of space and time	7
things are said to	7
out of which the	7
there was a time	7
a man may know	7
the rule of the	7
at the bottom of	7
for if they were	7
i do not believe	7
no one of these	7
the course of time	7
the lover of gain	7
and each of them	7
illustration from speech and	7
this doctrine of the	7
in one of its	7
the passage in the	7
what is good for	7
that there are many	7
may be true or	7
in the centre of	7
between sense and reason	7
but if a man	7
that there are in	7
in the hippias major	7
to keep up the	7
but that it is	7
i am sure that	7
can you tell me	7
no knowledge of the	7
believes himself to be	7
what is to be	7
as a specimen of	7
of the politikus with	7
of the happiness of	7
the fourth century b	7
but it is a	7
minds of the citizens	7
the same in both	7
there must be some	7
did not deny the	7
which would have been	7
and the sense of	7
tou s me n	7
there is no real	7
the wisdom of the	7
plato himself in the	7
between the first and	7
knowing it to be	7
as we can make	7
of the individual mind	7
the order in which	7
of the essence of	7
the duty of the	7
can the one be	7
another point of view	7
citizen belongs to the	7
it is assumed that	7
of the agent himself	7
the death of socrates	7
of the true philosopher	7
conceptions of the mind	7
it is better for	7
second of the two	7
of forms or ideas	7
by sokrates of the	7
to me that the	7
but it cannot be	7
nature of piety and	7
when he composed the	7
of the protagorean doctrine	7
i confess that i	7
to those of plato	7
they are not the	7
the side of the	7
he will not be	7
imposed upon him by	7
arise and pass away	7
the action of the	7
theory of his own	7
be true and the	7
after the battle of	7
it would seem that	7
a reductio ad absurdum	7
copies of the ideas	7
that this is an	7
to get rid of	7
history of greek philosophy	7
the age of twenty	7
an indefinite number of	7
a large number of	7
good and the bad	7
with all the other	7
the same as those	7
the wise man will	7
this is exactly what	7
different from the other	7
the reasoning of plato	7
in which it was	7
to me it seems	7
this is the reason	7
the functions of the	7
philosophy or reasoned truth	7
of the most important	7
such as that of	7
out of the mind	7
in each particular case	7
and that he is	7
an illustration of the	7
that appears to be	7
become older or younger	7
to advise the athenians	7
questions put by sokrates	7
any one else to	7
to that which we	7
of the sophists was	7
be put to death	7
sokrates in the xenophontic	7
there will be no	7
same as saying that	7
that the art of	7
own point of view	7
in the speech of	7
by the historical sokrates	7
say that he is	7
be at the same	7
the man who can	7
fails in attaining the	7
and all the other	7
for if it were	7
that you will be	7
n ga r o	7
in the performance of	7
that plato intended to	7
the interior of the	7
is the reason why	7
that it was composed	7
is in this way	7
in greater or less	7
the orders of the	7
as soon as he	7
the emotions and the	7
as a rational being	7
if it were the	7
in most of the	7
does not know how	7
it is only by	7
the process of logical	7
is much the same	7
to all of them	7
common to all the	7
in the tenth book	7
of which the world	7
will not be the	7
of replying to the	7
of lots of land	7
and the same time	7
within the limits of	7
to some of the	7
belongs to the city	7
he admits to be	7
science or art of	7
given by plato in	7
it is useless to	7
point of view which	7
that the dialogue was	7
possession of the good	7
a copy of the	7
the teaching of the	7
the fact that it	7
reductio ad absurdum of	7
the difficulties which he	7
for the good of	7
end of the state	7
in order that he	7
on the emotions and	7
does not partake of	7
not said to be	7
be what he is	7
of being and not	7
the death of plato	7
the good man is	7
present to the mind	7
of all the platonic	7
the body of guardians	7
the politikus with the	7
just man will be	7
rotation of the kosmos	7
i have before remarked	7
in the year b	7
but they do not	7
other part of the	7
what he is about	7
to the region of	7
is the character of	7
between the commonwealth and	7
one part of the	7
one of the few	7
or the theory of	7
that every citizen belongs	7
the eye of the	7
to be what he	7
how do you know	7
in the development of	7
be other than the	7
shall be able to	7
all the parts of	7
as soon as the	7
of sokrates and the	7
in conjunction with the	7
else in the world	7
be taken as a	7
i hope that you	7
a branch of the	7
open to the same	7
is the essence of	7
intermediate between the two	7
so also in the	7
that the universal is	7
in the second book	7
it is by the	7
the value of his	7
every one of these	7
as to what the	7
it is only in	7
no ground for believing	7
more than any one	7
in the order of	7
the work of the	7
either true or false	7
may be summed up	7
for the purposes of	7
not agree with him	7
in the doctrine of	7
which he has not	7
there is no doubt	7
participate in the one	7
on a small scale	7
the nubes of aristophanes	7
thirty years of age	7
manner in which plato	7
in full harmony with	7
the description given by	7
as well as upon	7
a variety of the	7
to the analogy of	7
especially in regard to	7
this is the case	7
of those who are	7
it belongs to the	7
the bottom of the	7
that the ideas are	7
of the platonic works	7
not to be taken	7
in another passage of	7
the ramparts of the	7
as we have seen	7
we have now to	7
in the earlier part	7
plato seems to have	7
have been composed by	7
to the gods for	7
the genuine works of	7
such a thing as	7
which of the three	7
forty years of age	7
two distinct modes of	7
that of which it	7
that which has no	7
the motion of the	7
the laws of athens	7
which he had before	7
the platonic point of	7
of things must be	7
that it is so	7
that there is one	7
of the two sophists	7
father which is in	7
n me n a	7
from the fear of	7
the nature of this	7
what would you say	7
as that which we	7
plato could not have	7
should be able to	7
the effect produced by	7
in every act of	7
soul of the kosmos	7
it comes to pass	7
good of the whole	7
the thing that is	7
between the world of	7
in an age when	7
in relation to one	7
that which is the	7
see no ground for	7
this passage of the	7
if there is a	7
passed his life in	7
speaks in his own	7
what is said by	7
of plato and xenophon	7
the latter portion of	7
is the work of	7
may be said to	7
for which he is	7
what he ought to	7
i dare say that	7
to the opinions of	7
of the unjust man	7
what it is not	7
have gone through the	7
of the first book	7
on account of the	7
the result of the	7
is part of the	7
a genuine work of	7
this is what plato	7
the third book of	7
to me to have	7
the eyes of the	7
are lovers of gain	7
is pronounced to be	7
distinct points of view	7
be divided into two	7
the distribution of the	7
by a series of	7
the one is the	7
period of greek philosophy	7
not only of the	7
either in the one	7
portion of the dialogue	7
or more of these	7
the opinion of plato	7
better for him to	7
the end of his	7
the life of sokrates	7
in the herakleitean theory	7
men are lovers of	7
authority of king nomos	7
summed up in the	7
of need and service	7
every citizen belongs to	7
is and must be	7
i see no ground	7
to be called a	7
praying to the gods	7
been shown to be	7
to be a good	7
be present in the	7
what is the beautiful	7
is neither good nor	7
the same thing in	7
is not in the	7
and the same in	7
the kingdom of heaven	7
is to be regarded	7
his system of logic	7
the sense of shame	7
n me n ou	7
must be taught to	7
the decree of the	7
make a man happy	7
it is difficult to	7
is it that the	7
the four cardinal virtues	7
the basis of the	7
the earlier part of	7
the value of the	7
then the one is	6
that it shall be	6
pro s ta s	6
the end of life	6
the function of a	6
in the same state	6
the mind rises from	6
this does not mean	6
the opinions of men	6
is not the good	6
of the gods is	6
man of the world	6
is not true that	6
but i say unto	6
that it did not	6
then there is no	6
are we to know	6
music of the spheres	6
does not tell us	6
the measure of truth	6
to us or our	6
was at that time	6
we do not see	6
a large portion of	6
in praise of love	6
that the beauty of	6
the presence of which	6
we shall find plato	6
should be present in	6
have heard that it	6
for the pleasures of	6
may be divided into	6
it seems to be	6
and therefore it is	6
each of them has	6
to the state of	6
as to the first	6
has been shown to	6
of them to be	6
is the most miserable	6
neither one nor the	6
in the gorgias and	6
is the sum of	6
ramparts of the world	6
each in his own	6
to the position of	6
do we know that	6
as much as the	6
that there is any	6
he is one who	6
the rectitude of the	6
to the maintenance of	6
can be known only	6
there is a difference	6
at a very early	6
it is this which	6
that pleasure is the	6
are supposed to be	6
each of these classes	6
men are so through	6
is such a thing	6
to the acquisition of	6
is an idea of	6
is the end of	6
one of the best	6
who does not know	6
in the modern world	6
the same may be	6
well as that of	6
by the same author	6
mind of the respondent	6
and the life of	6
what is the proper	6
that a man who	6
that there are other	6
is the virtue of	6
to that which he	6
as belonging to the	6
to the fact that	6
a definite number of	6
cause of all things	6
the dialogue to be	6
be more or less	6
i come to the	6
what is proper and	6
i do not feel	6
to tell the truth	6
is the use of	6
senses and the intellect	6
and if there be	6
first protest of nominalism	6
as is proved by	6
according to his own	6
common to him with	6
as far as his	6
in itself and in	6
may be compared to	6
be greater or less	6
the case of those	6
is not allowed to	6
not be allowed to	6
and the other are	6
by means of a	6
and the means of	6
thing that is not	6
to the distinction between	6
am i not right	6
the return of the	6
in the ordinary sense	6
de kaina daimo nia	6
as much as he	6
cognition is sensible perception	6
mind rises from sensation	6
at least in the	6
of the death of	6
laid down by protagoras	6
social nature of man	6
it is probable that	6
this is the fundamental	6
is the sole end	6
that i am not	6
in the power of	6
in the other dialogues	6
in a fit of	6
as a young man	6
akin to us or	6
to a life of	6
both sides of the	6
them to have been	6
in a world of	6
out of the way	6
put out of sight	6
of the argument of	6
they are in themselves	6
by sokrates in his	6
that a thing is	6
produced by influx of	6
if a man be	6
he who runs slowly	6
the sight of the	6
of finite and infinite	6
if there were any	6
as well as their	6
and each of the	6
by saying that he	6
of the platonic parmenides	6
the earth to be	6
are just as much	6
knowledge of the truth	6
the sophists and the	6
the apology and the	6
point of view in	6
that it is one	6
are one and the	6
to the best of	6
one of the other	6
the duties of the	6
sokrates in the memorabilia	6
the discussion of the	6
to take care of	6
but all of them	6
reference to the same	6
to the condition of	6
principles laid down by	6
is a source of	6
to make out that	6
well as by the	6
to both of them	6
of which we have	6
ens or the real	6
the death of theophrastus	6
appears to be a	6
men as well as	6
justice and the sense	6
analogy of letters and	6
on the same principle	6
law of mental association	6
of the nocturnal council	6
not partake of the	6
as it would be	6
it is the business	6
of matter and form	6
pleasing to the gods	6
be supposed to have	6
the beautiful and the	6
this is true of	6
on between sokrates and	6
he does not mention	6
is not merely the	6
the picture of the	6
to the requirements of	6
one is other than	6
belonging to the mind	6
kai to n e	6
as they appear to	6
in the last chapter	6
both plato and aristotle	6
not for that reason	6
it is quite possible	6
hipparchus and minos are	6
but it is still	6
be one and the	6
that he must have	6
and if there are	6
the doubts and difficulties	6
delivered by sokrates in	6
quarrel between philosophy and	6
belongs only to the	6
infinite number of parts	6
reason to believe that	6
side by side with	6
and younger than itself	6
of knowledge or intelligence	6
in regard to these	6
turned out to be	6
in such manner as	6
other than one another	6
the right use of	6
in the region of	6
does not admit of	6
the soul as a	6
two distinct grades of	6
philosophy and political power	6
way of looking at	6
more or less true	6
in which he had	6
a man who does	6
is not necessary that	6
is no ground for	6
in the hippias minor	6
only in so far	6
plato in the republic	6
with the commentary of	6
second half of the	6
we may say that	6
the desire of the	6
he does not recognise	6
his description of the	6
and the individual man	6
of all that is	6
seems to me to	6
to believe that the	6
neither good nor bad	6
is for the most	6
that the performance of	6
of just and unjust	6
the definition of a	6
must be able to	6
the taste of the	6
leaders of the school	6
the case of which	6
to the younger dionysius	6
greater than that of	6
the founder of a	6
under the title of	6
would you say that	6
no one of them	6
of the dialogues of	6
seasons of the year	6
as well as all	6
of all the citizens	6
the criterion of truth	6
to the contemplation of	6
and not of the	6
all the platonic compositions	6
it ceases to be	6
the reality of things	6
i have already given	6
by the authority of	6
have already said that	6
and what would you	6
is not only a	6
remarkable passage of the	6
is a variety of	6
whether it is or	6
this cannot be done	6
of the ionic philosophers	6
is the same doctrine	6
the history of thought	6
not seem to have	6
is proper and suitable	6
that there are such	6
he considers that the	6
an answer to the	6
to the conception of	6
but in spite of	6
but also from the	6
little more than a	6
in a straight line	6
the universe as a	6
neither like nor unlike	6
but in so far	6
one of the main	6
that which you have	6
by looking into another	6
in doing good to	6
the sun and the	6
that the same thing	6
the larger portion of	6
by reason of his	6
of plato is not	6
that there should be	6
that the sophist is	6
different from those of	6
plato in his dialogues	6
he could not have	6
this is one of	6
is a good thing	6
the individual and the	6
plato had in his	6
of ideas or forms	6
one of these is	6
a few of the	6
he pronounces to be	6
the life of man	6
tablet in the mind	6
the virtue of the	6
in the next place	6
would you say of	6
i do not doubt	6
the figure of the	6
but what is the	6
as we have already	6
which he did not	6
the first chapter of	6
the love of beauty	6
of all the other	6
not long after the	6
nature of the soul	6
his own doctrine of	6
there is nothing that	6
the theory of herakleitus	6
what they do not	6
geometrical theory of the	6
substantially the same as	6
a great variety of	6
in presence of the	6
according to fixed laws	6
in his edition of	6
waxen memorial tablet in	6
of the word greek	6
of course it is	6
to the feelings of	6
in the enjoyment of	6
how is it that	6
not less than the	6
seems to have had	6
origin of the world	6
to explain the world	6
of the one wise	6
the affairs of the	6
that the idea of	6
the doctrine laid down	6
to be the most	6
to the pleasures of	6
not to be regarded	6
but this does not	6
as we read in	6
think that there is	6
will go on to	6
is that they are	6
mistaking itself for knowledge	6
about the year b	6
by means of which	6
it is here that	6
only way in which	6
sokrates is here made	6
of the other two	6
between one man and	6
place of its own	6
is the art of	6
and the platonic sokrates	6
this is a very	6
point of view from	6
that it could not	6
the whole process of	6
what is best and	6
all the varieties of	6
soul or mind is	6
be no doubt that	6
the solution of the	6
a many in one	6
we have here the	6
communion with each other	6
the peace of antalkidas	6
is akin to us	6
between the two sexes	6
of plato himself in	6
implication of subject and	6
and day by day	6
in the work of	6
motion nor at rest	6
the extent to which	6
the parts of a	6
it is that which	6
the conclusion of the	6
but at any rate	6
the following passage from	6
is not identical with	6
he is not satisfied	6
questions of sokrates to	6
he returned to athens	6
conditions of a good	6
on the same subject	6
would have been the	6
the destruction of the	6
what is the object	6
some one or more	6
of his own accord	6
argument of plato to	6
who know how to	6
since it is not	6
the latter half of	6
we speak of the	6
he is to be	6
by plato in his	6
coupled with rational explanation	6
both one and the	6
the title of the	6
so as to include	6
after a certain time	6
to any one else	6
that he could not	6
not true in the	6
it is not that	6
after the restoration of	6
the only man who	6
the law of the	6
be other than one	6
what he calls the	6
tera de kaina daimo	6
as a teacher of	6
in many different ways	6
to which the name	6
the power of the	6
until after the death	6
the islands of the	6
at the hands of	6
translated by benjamin jowett	6
have no means of	6
the only way in	6
it is a very	6
is nothing but the	6
and there is a	6
can be made out	6
tou s theou s	6
impugns the doctrine of	6
in each of the	6
and persons of the	6
is common to the	6
theory of the elements	6
is the case with	6
relative to some object	6
to us in the	6
of the position of	6
the first period of	6
in his conversation with	6
by one of the	6
towards the close of	6
see that it is	6
in the exercise of	6
to be remembered that	6
a man is not	6
and personages of the	6
of that which was	6
to plato and aristotle	6
between sokrates and aristippus	6
by plato on the	6
others as well as	6
right in saying that	6
stand in need of	6
as things appear to	6
which we have been	6
to supply the wants	6
the same manner as	6
of the bow and	6
as to make the	6
to him as a	6
the man who does	6
of the law of	6
the treatise de sophisticis	6
part of the form	6
souls and one body	6
kosmische system des platon	6
there is no objective	6
in a previous note	6
of the mind to	6
pro s mi an	6
down to the present	6
is not said to	6
must of necessity be	6
the relation in which	6
not by virtue of	6
of the soul to	6
by the help of	6
that they shall be	6
to be explained by	6
the real and absolute	6
the definition of greek	6
do xa and greek	6
but it will be	6
of sokrates with aristippus	6
that love is the	6
the historians of philosophy	6
is the purpose of	6
comparison of the politikus	6
the displeasure of the	6
in the first chapter	6
is represented as having	6
deny the existence of	6
in the pursuit of	6
to the same effect	6
to the formation of	6
his dialogues of search	6
three souls and one	6
it must therefore be	6
is other than the	6
from the beginning to	6
i am not mistaken	6
use of the word	6
and the definition of	6
not merely as a	6
of the mighty world	6
it is not one	6
the conditions of the	6
of higher and lower	6
to the word cause	6
a remarkable passage of	6
to show that there	6
the eighth and ninth	6
for the existence of	6
preservative and healing agencies	6
which i have already	6
conscious of his own	6
the reason of the	6
the example of the	6
of the soul or	6
that he will not	6
at once material and	6
is thus that the	6
the ground of the	6
of the platonic community	6
this is what we	6
a mixture of the	6
to say that it	6
is that of a	6
in motion nor at	6
it is not in	6
or other of them	6
predicated of the individual	6
either of these two	6
we do not possess	6
by most of the	6
a greater number of	6
the consequences which flow	6
in order to understand	6
is the father of	6
persuasion of knowledge is	6
i am afraid that	6
argument to prove that	6
to the charge of	6
if there is no	6
the thought of the	6
the time when plato	6
not mean that the	6
you will not be	6
carried on between sokrates	6
which they are to	6
an example of the	6
and in this way	6
persian invasion of greece	6
part of the soul	6
which he gives of	6
is the process of	6
is true of the	6
the only way to	6
to go through the	6
because it is a	6
so that we may	6
once material and mental	6
under the general head	6
between philosophy and rhetoric	6
to be put in	6
new point of view	6
upon the minds of	6
memorial tablet in the	6
relation to themselves and	6
does not recognise the	6
for this is the	6
the ethics of the	6
but we must not	6
secundum quid ad dictum	6
the being of not	6
does not the same	6
that there are false	6
not the same with	6
so much of the	6
in respect of the	6
the other platonic dialogues	6
the large majority of	6
just and the unjust	6
state of the human	6
ma lista me n	6
in the public assembly	6
that which we desire	6
who knows how to	6
the conditions of human	6
which is common to	6
as in the other	6
is prior to the	6
to the purpose of	6
of all other things	6
or at least to	6
the hipparchus and minos	6
in a greater degree	6
in this portion of	6
of the second book	6